Mission to Muslims in the light of God’s mission (missio Dei): a study of select evangelical churches in Eldoret Kenya
R.J.Lagat Omwenga
Thesis presented for the degree Doctor of Philosophy (Missiology) at the Faculty of Theology of the North-West University – South Africa
Promoter: Prof. T.D. Mashau March 2013
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TABLE OF CONTENTS
ACKNOWLEDGEMENTS... i
ABSTRACT ... ii
OPSOMMING ... iii
1 CHAPTER ONE: INTRODUCTION ... 1
1.1 Background ... 1
1.2 Problem Statement ... 2
1.3 Key Research Question ... 6
1.4 Aim and Objectives ... 6
1.5 Rationale ... 6
1.6 Developing a Theoretical Framework ... 8
1.6.1 Key assumptions ... 8
1.6.2 The main theoretical argument ... 8
1.7.1 Research design ... 8
1.7.2 Population and sampling techniques ... 9
1.7.3 Data collection procedure ... 10
1.7.4 Validity of the research instrument ... 11
1.7.5 Reliability of the research instrument ... 11
1.8 Chapter Outline ... 12
2 CHAPTER TWO:MISSION TO PEOPLE OF OTHER FAITHS IN LIGHT OF THE MISSIO DEI: A BIBLICAL PERSPECTIVE ... 14
2.1 INTRODUCTION ... 14
2.2 CONTEXTUALISING MISSIO DEI ... 14
2.2.1 Defining missio Dei ... 15
2.2.2 The Old Testament on missio Dei ... 16
2.2.2.1 God‟s missio Dei defined in the OT ... 17
2.2.2.2 God‟s approach to His missio Dei in the Old Testament ... 19
2.2.2.3 Doing Mission Centripetally ... 22
2.2.2.4 The Church‟s mission to people of other faiths in light of the missio Dei in the OT ... 23
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2.2.3.1 Triple fulfilment as an act of God‟s missio Dei in the NT ... 36
2.2.3.2 Missio Dei defined in the NT ... 37
2.2.3.3 Doing Mission Centrifugally ... 40
2.2.3.4 The Church‟s mission to people of other faiths in light of the missio Dei in the NT ... 41
2.2.4 Biblical principles regarding missio Dei and the church‘s mission to people of other faiths ... 44
2.2.4.1 God‟s missio Dei and the church‟s mission to people of other faiths are embedded in God‟s righteousness ... 45
2.2.4.2 God‟s righteousness is possible only by faith ... 45
2.2.4.3 God‟s culture/faith is defined by God‟s character in those who obey His commandments ... 46
2.2.4.4 Election is God‟s way of doing His missio Dei in the undertaking of mission to people of other faiths in the Bible ... 47
2.2.4.5 God of intercultural mission is a relational God ... 48
2.2.4.6 Church‟s mission to people of other faiths is possible only when we trust in the triune nature of God ... 48
2.2.4.7 It is important that the church realizes the role of the Holy Spirit as an important principle in undertaking mission to people of other faiths ... 49
2.2.4.8 Mission to people of other faiths recognizes the presence of the kingdom of God in the world throughout history ... 49
2.2.4.9 God‟s missio Dei takes cognizance of the masses ... 50
2.2.4.10 God‟s missio Dei is about a new heaven and a new earth ... 50
2.3 BIBLICAL PERSPECTIVE REGARDING THE MISSION OF THE CHURCH 51 2.3.1 Defining mission in the Church ... 52
2.3.2 The Old Testament and Church mission ... 53
2.3.2.1 Genesis 1: 28 God‟s first Instituted Church ... 54
2.3.2.2 Genesis 12:1-3 The call of Abraham ... 57
2.3.2.3 Genesis 17 Covenant and Election ... 58
2.3.2.4 Psalms 67 and 96 The role of Psalms in the universal blessings ... 61
2.3.2.5 Isaiah 40-55 (Deutero-Isaiah) Israel as a light to the nations ... 63
2.3.3 The New Testament and Church mission ... 65
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2.3.3.2 Acts 2:5 ... 67
2.3.3.3 Acts 13 ... 70
2.3.3.4 Revelations 21-22 ... 71
2.3.4 Mission of the Church in light of the missio Dei ... 73
2.4 BIBLICAL PERSPECTIVES REGARDING MISSION TO PEOPLE OF OTHER FAITHS ... 75
2.4.1 Mission to people of other faiths in the Old Testament ... 75
2.4.1.1 II Kings 5:1-19 Naaman ... 76
2.4.1.2 Daniel 3 Daniel, Shadrack, Meshach and Abednego ... 77
2.4.1.3 Jonah 1-4 ... 80
2.4.2 Mission to people of other faiths in the New Testament... 82
2.4.2.1 Acts 8 - The Ethiopian eunuch ... 83
2.4.2.2 Acts 10 Cornelius ... 85
2.4.2.3 Acts 17 The Athenian unknown God ... 86
2.4.3 Biblical principles regarding mission to people of other faiths ... 87
2.4.3.1 Men share a common humanity ... 88
2.4.3.2 God is the Sovereign Lord of all history ... 89
2.4.3.3 God redeems in spite of man ... 90
2.4.3.5Faith must be demonstrated by prayer and fasting ... 92
2.4.3.6 Obedience is mandatory both to the sender and the recipient ... 93
2.4.3.7 Christian truth and other religions ... 96
2.4.3.8 People who are redeemed for redemptive living ... 98
2.4.3.9 People who attract others to God ... 99
2.4.4.1 God the Father as the sender of the Son and the Spirit ... 102
2.4.4.2 The Son as the sender of the Spirit and the Apostles ... 102
2.4.4.3 The Spirit as the sender of Jesus and the Apostles ... 103
2.5 CONCLUSION ... 104
3. CHAPTER THREE: THEOLOGICAL PERSPECTIVE OF THE MISSION OF THE CHURCH TO PEOPLE OF OTHER FAITHS IN THE LIGHT OF THE MISSIO DEI ... 105
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3.2 THEOLOGICAL PERSPECTIVE ON THE MISSIO DEI ... 106
3.2.1 The concept missio Dei ... 107
3.2.1.1 Defining missio Dei ... 108
3.2.1.2 Problems of defining missio Dei ... 108
3.2.1.3 Definitions of missio Dei ... 112
3.2.2 The theological development of the concept missio Dei ... 113
3.2.2.1 The inception of missio Dei ... 114
3.2.2.2 Essential attributes of missio Dei ... 115
3.2.2.3 Towards a working definition of the Missio Dei ... 118
3.2.3 Current perspectives on missio Dei ... 119
3.2.3.1 Times ... 119
3.2.3.2 The People ... 123
3.2.3.3 Places ... 129
3.2.4 Summary ... 133
3.3 MISSION OF THE CHURCH IN THE LIGHT OF THE MISSIO DEI ... 134
3.3.1 The concept mission ... 135
3.3.2 The concept mission of the Church ... 136
3.3.3 Theological development of the mission of the Church ... 137
3.3.4 Mission of the Church in the light of the missio Dei ... 138
3.3.5 Summary ... 139
3.4 THEOLOGICAL PERSPECTIVE REGARDING MISSION TO PEOPLE OF OTHER FAITHS ... 140
3.4.1 The concept mission to people of other faiths ... 142
3.4.2 Theological development of mission of the Church to people of other faiths 143 3.4.3 A case for mission of the Church among Muslims? ... 145
3.4.4 Sharing the faith with a Muslim neighbour: integrative ways ... 147
3.4.4.1 Dialogue ... 148
3.4.4.2 Friendship evangelism ... 149
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3.4.4.4 Jesus‟ way of evangelism ... 151
3.5 CONCLUSION ... 152
4.CHAPTER FOUR:THE NATURE AND CURRENT TRENDS REGARDING MISSION TO MUSLIMS IN ELDORET, KENYA: FINDINGS AND ANALYSIS ... 154
4.1 INTRODUCTION ... 154
4.1.1 Demographic information: Distribution of respondents according to denomination ... 154
4.1.2 Distribution of respondents according to status in the Church ... 155
4.2 REACHING OUT TO MUSLIMS ... 155
4.2.1 Relevance of reaching out to Muslims ... 156
4.2.2 Reaching out to Muslims ... 157
4.2.2.1 Reasons for engaging Muslims ... 157
4.2.2.2 Reasons for not engaging Muslims ... 161
4.3 CHALLENGES TO MISSION WORK TO MUSLIMS ... 168
4.3.1 General obstacles and challenges outlined ... 168
4.3.2 Specific obstacles and challenges outlined ... 171
4.3.2.1 Training of personnel ... 171
4.3.2.2 Tribalism ... 172
4.3.2.3 Division among the churches in Eldoret, Kenya ... 173
4.3.2.4 Lack of transparency ... 174
4.3.2.5 Different belief systems ... 174
4.3.2.6 Monetary consideration ... 175
4.3.2.7 Misinterpretation of the Bible by Muslims ... 176
4.3.2.8 Lack of proper teachings on missionary work in the theological seminaries ... 177
4.3.2.9 Fear that Muslims are terrorists and very dangerous people... 177
4.3.2.10Failure by youths to discuss issues to do with Islam ... 179
4.4 EXISTENCE OF TEACHING ON REACHING OUT TO MUSLIMS ... 180
4.4.1 Effective and deficient aspects of the church leadership ... 180
4.4.2 Discipleship to reach out to the Muslims ... 184
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4.4.4 Understanding of the mission field ... 190
4.4.5 Acting according to the Great Commission... 192
4.5 UNDERSTANDING OF THE TRINITY ... 195
4.6 FINANCING MISSION WORK BY THE CHURCH ... 195
4.7 ASPECTS OF THE CHURCH LEADERSHIP THAT IS MOST EFFECTIVE IN ENGAGING MUSLIMS ... 196 4.8 SUGGESTIONS ... 198 4.8.1 Purpose ... 198 4.8.2 Programs ... 198 4.8.3 Context ... 200 4.8.4 Cross-cultural relations... 200 4.9 CONCLUSION ... 202
5. CHAPTER FIVE: MISSION TO MUSLIMS IN LIGHT OF THE MISSIO DEI: A PROPOSED MODEL ... 203
5.1 INTRODUCTION ... 203
5.2 THE HIGH FIVE CONCEPT ... 207
5.3 MISSIO DEI MODEL ... 208
5.3.1 The Newstart concept ... 209
5.3.1.1 Spiritual Nutrition and the missio Dei ... 210
5.3.1.2 Spiritual Exercise and missio Dei ... 212
5.3.1.3 Water and missio Dei ... 214
5.2.1.4 Sunlight and missio Dei ... 216
5.3.1.5 Temperance and missio Dei ... 218
5.3.1.6 Air and missio Dei ... 220
5.2.1.8 Trust in divine power and missio Dei ... 223
5.4 BIBLICAL MODEL ... 225
5.4.1 T – Trust in the Bible ... 226
5.4.2 R – Read, reassess and relate the Bible ... 227
5.4.3 U – Understand the Bible (Wisdom, knowledge and counsel is a gift from God - (Job 12:13-15) ... 228
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5.4.5 H – Hearing God in the Word and Hoping in His Promises ... 230
5.5 THEOLOGICAL MODEL ... 232
5.5.1 Defining terms ... 232
5.5.2 A holistic paradigm shift ... 234
5.6 JESUS MODEL ... 237
5.7 AN INCARNATION MODEL ... 240
5.8 CONCLUSION ... 243
BIBLIOGRAPHY ... 244
Addendum one: informed consent form ... 266
Addendum two: interview format ... 267
Addendum three:interview questions for the church leaders ... 268
Addendum four ... 269
ix List of figures
Figure 1: Distribution respondents ... 155
Figure 2: The relevance of reaching out to Muslims ... 156
Figure 3: Relevance of engagement in terms of Missio Dei ... 192
Figure 4: High five concept ... 206
Figure 5: Spiritual nutrition... 210
Figure 6: Spiritual exercise ... 212
Figure 7: Water ... 214
Figure 8: Sun shine ... 216
Figure 9: Temperance ... 218
Figure 10: Air... 220
Figure 11:Rest ... 222
x List of Tables
Table 1: Distribution of respondents by denomination ... 10
Table 2:Schematic presentation of the correlation between chapters 2, 3 and 5 ... 12
Table 3: Distribution of the respondents according to denomination ... 154
Table 4: Reaching out to Muslims ... 157
Table 5: The effective and deficient aspects of the church leadership ... 180
xi Dedication
This study is greatfully dedicated to my beloved late parents Joseph Chepsiror Lagat (1928-2010) and Zipporah Chepkorir Lagat (1942-2010) for making me go to school and love knowledge.
To my friend and husband Chris Kwamesa Omwenga who over the years has taken pain to hold my hand, encourage me and support me morally, spiritually, and
importantly financially.
To our beautiful children: Liz Magoma, Taby Chepchumba and Haron Magati for their daily prayer and immesuarable love.
To God are glory, honor and praise. 'For all things come of Thee; O Lord;
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ACKNOWLEDGEMENTS
My first gratitude goes to God the almighty. He has sustained me throughout my PhD journey. To Him be glory and honour, Amen.
Prof T D Mashau has been a true mentor and supervisor. He worked tirelessly to better my understanding of the Missio Dei and its role in missiology. He is not only a faithful servant of God, but also a sharpened and seasoned Professor, an up-coming African missiologist indeed. I and my family celebrate him for all the support he gave me througout my entire PhD journey. Siyambonga, Prof.
Dr. Charles Moitui‘s input in my thesis changed my perspective in a special way. He critiqued my work and guided my hand and pen on how to construct arguments. Asante sana.
My language editor, Christien Terblanche worked tirelessly in editing the thesis. Her encouraging words and quick responses to my correspondences held my spirit high even at a time when things were difficult. To her, I say Dankie.
Mr. Hefer, the Finance Director, acted as a ‗father‘.He always offered support where due, but more so gave me a listening ear and encouragement when things got tough. He lifted me up after the death of my parents and provided hope in the face of hopelessness. He ensured that I was not hungry and in spite of limited finances, he offered enough support to see me through. As I receive this crown, I salute his kindness, understanding and unwavering spirit. May God richly bless the work of his hands, and provide him, his staff and family good health and wealthy.
Lastly, but important, I want to thank my family. My late parents always prayed that I come to the end of this journey. Although deceased, I dedicate this achievement to them. My siblings held my hand and contributed funds towards my ticket back to South Africa after the burial of our beloved parents. I want to thank each of them sincerely for their prayers, encouragements and material support. My children Liz, Tabby and Haron have held me up in prayer, withstood moments of loneliness and absence just to allow me be away to study. This PhD is for them. My husband Chris K Omwenga is a hero to be celebrated for all ages. His love and kindness cannot be described in mere words. He showed me selfless service and taught me to be humble. I crown him with this achievement; I salute him for his goodness. I adore him for his courage. May God bless him abundantly.
ii ABSTRACT
Christianity and Islam are both missionary in nature, but they are founded on different beliefs, values and practices, especially with regard to mission. The former believe in Jesus Christ and recognise His divine role as the saviour of the world, while the latter regard Him as a prophet who, after all, was rejected by His people, the Jews, as a result of which God sent Mohammed as His last messenger to the world. These varying and often conflicting beliefs have made it increasingly difficult for the Christian evangelical churches, including those at Eldoret, Kenya, to advance mission to the people of other faiths, the Muslims in particular. The differing views can offend the very essence of mission, namely God‘s mandate that is founded on the entire Bible.
A proper understanding of mission as a concept is essential for effective mission to people of other faiths. Theologians refer to the Christian understanding of mission as the missio Dei. There is hardly any dispute among missiologists that God in His triune nature is the initiator, implementer and sustainer of mission, but the concept of the missio Dei is yet to attain an acceptable definition. Its nature and content remain problematic to theologians, missiologists, churches and other stakeholders in mission.
This study critically examines mission to Muslims by five selected evangelical churches in Eldoret, Kenya, in light of the missio Dei. These are the Reformed Church of East Africa, the African Inland Fellowship Church, the Faith Baptist Church, the Presbyterian Church of East Africa and the Anglican Church of Kenya. The research investigates how and the extent to which these churches have sought to implement the mandate. Mainly using data collected from oral interviews, the study finds that mission engagement to Muslims is slow and disjointed. The churches face challenges that include the lack of a concrete understanding of God‘s mandate i.e. mission, internal wrangling, financial constraints and neglect of the women and the youth.
The study concludes that there is a need for the selected churches to reassess and reconsider their missionary approaches with a view to enhancing their ways of engaging with Muslims. In the final instance the study formulates a viable model for that purpose.
iii OPSOMMING
Beide die Christendom en Islam is missionêr van aard, maar hulle fundeer sending op verskillende oortuigings, waardes en praktyke. Die eersgenoemde glo in Jesus Christus en erken Sy goddelike rol as die verlosser van die wêreld, terwyl die laasgenoemde Hom sien as ‗n profeet wat deur sy eie mense, die Jode, verwerp is en derhalwe gevolg is deur Mohammed as God se laaste boodskapper na die wêreld. Hierdie uiteenlopende en dikwels teenstrydige oortuigings het dit algaande moeiliker gemaak vir die Christen evangeliese kerke, insluitende diè in Eldoret, Kenya, om sending te doen onder mense van ander gelowe, veral Moslems. Die verskille in sienings kan die essensie van sending skade doen, naamlik God se mandaat soos dit begrond word in die geheel van die Bybel.
‗n Grondige begrip van sending as konsep is sentraal vir effektiewe sending na mense van ander gelowe. Teoloë verwys na die Christenbegrip van sending as die missio Dei. Daar is byna geen dispuut onder missioloë dat God in sy drie-enige aard die inisieerder, implementeerder en onderhouer van sending is nie, maar nietemin moet die konsep van missio Dei nog ‗n aanvaarbare definisie kry. Die aard en inhoud daarvan bly problematies vir teoloë, missioloë, kerke en ander rolspelers in sending.
Hierdie studie doen ‗n kritiese ondersoek van die sending onder Moslems deur vyf geselekteerde evangelise kerke in Eldoret, Kenya, in die lig van die missio Dei. Die kerke sluit in die Reformed Church of East Africa, die African Inland Fellowship Church, die Faith Baptist Church, die Presbyterian Church of East Africa en die Anglican Church of Kenya. Die navorsing bekyk hoe en tot watter mate hierdie kerke poog om die mandaat te implementer. Met die gebruik van data uit mondelinge onderhoude, vind die studie dat sendingbetrokkenheid by Moslems stadig en gefragmenteer is. Die kerke word gekonfronteer met uitdagings soos die gebrek aan ‗n konkrete begrip van God se mandaat vir sending, interne struweling, finansiële beperkinge en die afskeep van vroue en die jeug.
Die ondersoek kom tot die slotsom dat dit nodig is dat die geselekteerde kerke hulle sendingbenaderings hersien en heroorweeg met die doel voor oë om hulle maniere van interaksie met die Moslems te verbeter. In die laaste plek formuleer die studie ‗n geldige model vir hierdie doel.
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CHAPTER ONE INTRODUCTION
‗God granted his favour and love because He wanted to do it, not because anyone naturally deserved it or attracted it by his or her own volition‘1.
1.1 BACKGROUND
At the core of the divine message in the entire Bible is God‘s mission ― a means through which God is committed to redeem His people from eternal condemnation to eternal glorification. At stake is the role of the Church as God‘s instrument in advancing mission to people of other faiths, Muslims at Eldoret in particular.
The study critically examines mission to Muslims by five selected evangelical churches in Eldoret, Kenya, in light of the missio Dei. It investigates how and the extent to which these churches have sought to implement the mandate. The study formulates a viable model that may be used to advance the missio Dei effectively. The investigation covers a period of fifteen years (1994-2009). The select churches are the Reformed Church of East Africa (RCEA), the African Inland Fellowship Church (AIFC), the Faith Baptist Church (FBC), the Presbyterian Church of East Africa (PCEA) and the Anglican Church of Kenya (ACK).
The term evangelical as used here means ‗being committed to the centrality of Christ, historic Christian orthodoxy, and the urgency to proclaim the Gospel in word and deed, calling the world to repentance and faith‘ (Tennent, 2010:225).
The centrality nature of Christ is material because He provides the critical link for the missio Dei in the Old and New Testaments. Thus, without Christ the plan of salvation would be futile. Concerning the missio Dei, there is hardly a universally accepted definition (Flet, 2010:5, 35, 76), but David Bosch‘s definition comes close to providing a working definition that guides the discussion. Bosch defines the missio Dei as ‗primarily and ultimately, the work of the Triune God, Creator, Redeemer, and Sanctifier, for the sake of the world, a ministry in which the church (Israel) is privileged to participate‘ (Bosch, 2009:392).
Most Christian churches have the desire to accept new converts into their congregations (McGavran, 1980:38-43). The selected churches are no exception. The Reformed Church of East Africa was established in 1944 and has since grown to a denomination of more than 110,000 members. The RCEA has been involved in
1 (Kaiser Jr., 2009:172) - Recovering the unity of the Bible: one continuous story, plan, and
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mission among the Muslims since 1995 and the local congregation in Eldoret has recorded three members coming from a Muslim background.
The African Inland Fellowship Church was founded in 1940 and has since grown to become a denomination of more than 120,000 members. Unlike other evangelical denominations, the AIFC has an organized mission group to Muslims. However, the problem with this is that their missionaries engage Muslims in North Eastern and Coastal parts of Kenya and as a result nothing much is on record as far as Muslim engagement in Eldoret is concerned.
The Faith Baptist Church has been in existence since the late 1970s. Its initial membership was approximated at 10,000 and its current membership is about 50,000. The FBC got involved in mission among the Muslims back in 1985 and by 1995 it had managed to win two members to its congregation in Eldoret. After 15 years of engagement, the FBC has managed to record a total of ten Muslim Background Believers (MBBs) in Eldoret.
The Presbyterian Church of East Africa has been in existence since 1947 and has since grown to become a denomination of more than 100,000 members. This church has since 1995 been involved in mission among the Muslims, but has recorded only one convert in Eldoret.
The Anglican Church of Kenya was established in 1959 and has since risen to a membership of 90,000. However, its attempts to engage with Muslims with respect to mission over the last fifteen years have apparently been nominally successful. This is evidenced by the small numbers of Muslim converts who attend their churches. This suggests that the ACK is facing many obstacles in this regard. These include internal wrangling and inability of the churches to effectively nurture new converts.
Furthermore, evangelical churches are founded on beliefs and practices that are at variance with those of the Muslims. For example, whereas the former believe in the teachings and the authority of Jesus Christ as the Son of God, and the saviour of the world (Sesi et al., 2009:239-242), the latter reject such teachings and view Him as a prophet only (Qur‘an 5:75; 19:30-35). These differences are part of the external factors that constitute a barrier in attempts by evangelicals to advance mission to Muslims.
1.2 PROBLEM STATEMENT
The thesis is based on three issues. First, since Muslims do not recognize Jesus as the Son of God, advancing mission to them that is Trinitarian in nature remains problematic. This creates a dilemma that the evangelical churches may need to
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address if they are to succeed in advancing mission to Muslims. Achieving a shift by Muslims from the belief in Mohammad (May Peace be upon Him) as the prophet to the recognition of Jesus Christ as the Son of God presents a challenge to the Evangelicals who seek to advance mission to the former. Achieving this goal would mean that they have to establish the validity of the Holy Bible, in particular the New Testament (NT), while failure to do so undermines the goal.
Apparently, the mere mention of Jesus as the Son of God to Muslims is potentially harming to any attempts to undertake the missio Dei. Essential to the success of the missio Dei is the work of the Holy Spirit, which facilitates conversion of people from Islam to Christianity.
In essence, then, the responsibility of the evangelical churches is to be the instrument of God‘s mission. Moreover, it is not the preachers who convert people, but the Holy Spirit. For this reason, missio Dei is not merely centred on Jesus Christ alone, but rather on the Trinity. The failure of Muslims to acknowledge Jesus Christ as the Son of God is by extension a rejection of the Holy Spirit, and in turn, presumed rejection of God the Father. The latter creates a paradox on the part of the Muslims who belief in Tahwid2 i.e. the unity and oneness of God, as opposed to the existence of the Trinity. Additionally, it raises missiological issues in evangelization, such as cultural relativism (the belief that all cultures are equally good, as no culture has the right to stand in judgment of others) and religious pluralism (Stott, 2002:21).
Pluralists do not recognize the need for demonstrating Biblical support for their view, as this may result in the apparent superiority of Christianity over other religions (Tennent, 2010:204). They advocate a new idea of revelation, which Christians have over the years understood as God‘s disclosure of truth to humanity. They believe He did this generally in ways accessible to all people through nature and conscience, especially in the Scriptures, and importantly in Jesus Christ. Accordingly, truth is not „disclosed‘ to us but „discovered‟ by us through our experience. The effect is that the writings of different religions are thought to be different discoveries of one God through human experience. Since different religions are taken to be different expressions of the absolute, each is believed to contain facets of truth (Fernando, 2002:169).
Whereas cultural relativism attempts to give a solution to the problem of ethnocentrism3 and premature judgments, Hiebert (2002:379-380) warns that
2 According to Cragg ‘Tauhid was the term used to describe that theological principle by which
there was only God and God was one’(See Cragg, 1959:51).
3 Ethnocentrism is the human tendency to respond to other people’s ways by using our own
affective assumptions, and to reinforce these responses with deep feelings of approval or disapproval. When we are confronted by another culture, our own is called into question. Our
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adopting total cultural relativism leads to the loss of such things as truth and righteousness. This complicates the determination of issues such as truth versus error, righteousness versus sin, godliness versus evil and hence, the danger of losing the gist of the gospel, which means there will be no reason for mission.
Second, the evangelical churches are facing challenges such as the inability to nurture new converts, which may be a barrier to carrying out effective mission. Two examples will suffice. On the one hand, these churches are unable to sufficiently address the loss of confidence in the Gospel in a vast majority of their youth who are growing up in a relativistic, pluralistic, entertainment-oriented society. On the other hand, most of the new members of the evangelical churches, who had been ushered into the church through evangelistic campaigns, remain inadequately equipped theologically (Tennent 2010:28).
Internal wrangling is a common feature in most of the evangelical (and indeed in most generally) churches in Kenya. In-fighting on issues of leadership and lack of a common stand on political issues have in the recent past betrayed any purported unity. Differences in opinion among evangelical leaders surrounding the 2005 Referendum (that sought public approval of the then new draft constitution4) brought such wrangling to the fore (The Constitution of Kenya, 2010). Like political leaders, church leaders, including those of the evangelical churches, openly adopted opposing views on contentious issues such as the status of the Kadhis Courts in the Proposed Draft Constitution.
The disagreement was not so much as to why such courts were provided for in the Draft Proposed Constitution, but rather, whether such inclusion constituted sufficient reason for voting against it. The thesis argues that such differences did not begin or end with politics, but are manifestations of wider internal conflicts that negatively impact on missio Dei. In such circumstances, internal conflicts among the evangelicals are a burden that invariably draws the attention of the Church away from the missio Dei. In contrast to evangelicals, Muslims were united (as they are always under UMA5) in their quest to ensure that their interests were safeguarded in the Proposed Draft Constitution. Ultimately, Kadhis Courts were entrenched in the
defense is to avoid the issue by concluding that our culture is better and other people are less civilized (Hiebert, 2002:378).
4Article 170 of the Constitution (2010) Republic of Kenya. Its article 24 provides that ‘[t]he provisions
of this chapter on equality shall be qualified to the extent necessary for the application of Muslim law... to persons who profess the Muslim religion in matters relating to personal status, marriage, divorce and inheritance’.
5 This is a terminology embodying the concepts of Dar al Islam and Dar al-Harb, which represent
submission to the house of God and household of non-Islam still to be brought into such submission respectively. Thus, the household of Islam is aware of itself as a community that belongs together and does not belong elsewhere (See Cragg, 1959:189).
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new Constitution of Kenya (2010).6 It is tenable to assert that, in seeking to advance mission, evangelicals may need to put their house in order first to enable them advance mission effectively. How unity may be enhanced, retained and implemented constitutes an integral part of the discussion in the thesis.
Third, the concept of missio Dei has varying definitions and is thus subject to different interpretations. To justify his perception of the nature of the missio Trinitatis, Schulz says, ‗missio Dei is the Trinitarian redemptive and reconciling activity in history, motivated by God the Father‘s loving will for the entire world, grounded in the atoning work of Jesus Christ, and carried out by the Holy Spirit of Christ through the means of grace...‘ (Schulz, 2009:97). This rendition suggests God‘s justification of man through the means of grace, and appears different from Stephen Bevan‘s and Roger Schroeder‘s definitions, which seem to suggest an expansion of mission to encompass the entire horizon of divine and human history. According to their definition, ‗missio Dei encompasses the very mission of God in creation, redemption and continual sanctification‘, hence, every act of God is properly described as mission for the simple fact that God is missionary by nature (Bevans B. And Schroeder P.:2004:288).
Whether missio Dei should be defined from a Trinitarian perspective or from its two other elements i.e. the orientation to the kingdom of God and the missionary character of the Church (both of which developed independently from the doctrine of the Trinity), remains unresolved (Flet, 2010:76-77). Furthermore, some scholars argue that since missio Dei as a concept has been in existence for about fifty years, it is still in a transition (Kinnamon, 2005389-390)7. Moreover, the concept is necessary, but it has a ‗flawed Trinitarian basis, complex range, and lack of cohesion‘, all of which have left it mired in controversy (Flet, 2010:76). These could give rise to misunderstandings that range from the content of the concept to its application and effect.
Thus, efforts by evangelicals, in particular the selected churches, to advance mission are hindered by both internal and external factors. Hence, the churches need a workable model to enable them to advance mission effectively. This is desirable, but determining such a model remains a challenge to church leaders, missionaries,
6Article 24 of the Constitution of Kenya (2010) provides that ‘[t]he provisions of this chapter on
equality shall be qualified to the extent necessary for the application of Muslim law... to persons who profess the Muslim religion in matters relating to personal status, marriage, divorce and inheritance’.
7A report on the World Mission Conference Athens 2005 by Michael Kinnamon in International
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scholars and other stakeholders. In seeking to resolve the problem, the thesis attempts to answer the following questions:
1.3 KEY RESEARCH QUESTION
How and to what extent may the selected evangelical churches effectively advance and maintain the missio Dei among Muslims in Eldoret, Kenya?
In order to systematically answer the key research question, the following specific issues are addressed:
(i) What is the Biblical perspective of the mission of the Church to people of other faiths in light of the missio Dei?
(ii) What is the Theological perspective of the mission of the Church to people of other faiths in light of the missio Dei?
(iii) What is the nature and emerging trends with regard to the mission of the selected evangelical churches to Muslims in Eldoret, Kenya, in light of the missio Dei?
(iv) What viable model can the selected evangelical churches adopt to advance missio Dei effectively in Eldoret, Kenya?
1.4 AIM AND OBJECTIVES
The main aim of this study is to critically examine evangelical mission to Muslims in light of missio Dei in Eldoret, Kenya, and to propose a viable model for effectivemission.
To achieve this aim, the following specific objectives underpin the study:
(i) To establish the Biblical perspective of the mission of the Church to people of other faiths in light of the missio Dei.
(ii) To study and outline the Theological perspective of mission of the Church to people of other faiths in light of the missio Dei.
(iii) To study and outline the nature and emerging trends with regard to the mission of the selected evangelical churches to Muslims in Eldoret, Kenya in light of the missio Dei.
(iv) To propose a viable model that can be adopted by the select evangelical churches to advance missio Dei effectively in Eldoret, Kenya.
1.5 RATIONALE
The rationale comprises two aspects: the reasons for choosing the five churches and the importance of the study. The five churches were chosen mainly because, on one
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hand, they form part of the main line churches, i.e. churches that were founded by the missionaries in the early twentieth century (Falk.1979:261-270). On the other hand, they share common attributes, such as their manner of worship and their commitment to advance missio Dei to people of other faiths, including Muslims.
The selected churches face common challenges, such as internal leadership wrangles and an inability to nurture new converts, both of which negatively impact on mission. The researcher has lived in Eldoret and has attended worship services and the evangelistic campaigns of some of the selected churches. As a result the discussion is mainly carried out from a practical rather than an abstract perspective, an aspect that enhances the credibility of the study.
During the period covered by the study, mosques and Muslim activities have increased in Eldoret, especially after the Abuja Declaration of 19898. Most of the mosques are built in urban centres and along roads. These developments strongly suggest that evangelicals were seeking to advance mission at a time when the Muslims were busy consolidating their position in Eldoret.
The study is important in three ways. It sheds light on what missio Dei entails and how it should be understood and applied in practical terms. The various theological concepts that underpin missio Dei, such as missio Trinitatis9 and missio ecclessiae (Flet, 2010:47, 74), are complex. There is a need for academics, church leaders and other stakeholders to critically engage with these concepts with a view to promoting mission.
The other important aspect is that mission is God‘s mandate to His disciples that underlie both the Old and New Testaments. For example, in Mathew 24:14 the Bible is emphatic that the word of God shall be preached unto the whole world as a prelude to the second coming of Jesus Christ. By developing a feasible model, the study can become a useful point of reference for the selected churches in issues concerning mission to Muslims.
Finally, the model developed may be replicated by other evangelical churches in Kenya and other areas in Sub-Saharan Africa.
8 See the movement of Islam in Ethiopia:
https://docs.google.com/viewer?a=v&q=cache:Zx00TRRLJawJ:www.salvationgateministry.org/i slamicmovement.pdf+abuja+declaration+1989&hl=en&gl=za&pid=bl&srcid. Accessed on 21stDecember, 2011.
9 Quoting J. Andrew Kirk, Flet writes, ‘to speak about the missio Dei is to indicate, without any
qualification, the missio Trinitatis’ hence indicating the popular notion underlying missio Dei as the doctrine of the Trinity. However, he disagrees, asserting that no such necessary connection exists (Flet, 2010:47).
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1.6 DEVELOPING A THEORETICAL FRAMEWORK
The thesis is founded on a theoretical framework comprising key assumptions and the main theoretical argument.
1.6.1 Key assumptions
(i) Missio Dei is a concept in transition10, and while it is mired in varying definitions and interpretations, a study such as this, carried out in a specific local area, would, (among other things), identify the challenges faced by evangelicals and shed light on how mission may successfully be advanced to Muslims.
(ii) A viable model is desirable.
1.6.2 The Main Theoretical Argument
The thesis argues that a viable model would be one that embodies the tenets of missio Dei, and that is capable of effective implementation within an environment of religious pluralism. Extensive literature and the interviews undertaken enabled the researcher to identify and assess the initiatives, as well as the mechanisms that may meaningfully translate theory into reality. Hopefully, the outcome would enable the selected churches become better equipped for mission.
1.7 RESEARCH METHODS
To achieve the objectives, the data was assessed from different perspectives by use of interview schedules and focus group discussion guides. These were necessary to achieve reliability and validity of the questions asked, information secured and appropriate applications made (Elliston, 2011:55). These two instruments further helped to establish factors relating to the question of how and what actual practices the evangelical churches employ as part of their mission to the Muslims.
1.7.1 Research design
The study is largely qualitative, undertaken within the evangelical tradition (Couch, Mal., 2003) by using descriptive and analytical approaches. It focuses on identifying, describing, and providing explanations relating to the common themes regarding the evangelical mission to Muslims in light of the missio Dei. To arrive at this goal, a qualitative research method was used to gather and analyse data. However, in a few
10 ‘Though fifty years have passed since its inception, Scherer laments that “we are in the midst of
a transition” and have “not yet fully grasped the meaning of a move toward the kingdom orientation, which closely correlates with the Trinitarian Missio Dei view point’ (Flet, 2010:76).
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instances, such as the oral interviews, quantitative methods were used, and where this was done, the study adopted a mixed method approach (Creswell, 2003:24-27; Morse, 1991:120-123). The method therefore involved collecting, analysing and interpreting both qualitative and quantitative data in a single study (Leech & Onwuegbuzie, 2006:11135-07-9105-3). Quantitative data was used to enhance the performance of qualitative data.
The following methods were used to achieve the objectives.
(i) In order to establish a Biblical perspective on the mission of the church to people of other faiths in light of the missio Dei, an exegetical study of selected passages in Scripture were undertaken according to the ‗grammatico-historical method‘ (Bartholomew, et al. 2003). In addition to the Scripture analysis, the study offers a review of the relevant literature.
(ii) Literature review was done to study and outline the Theological perspective of the mission of the church to people of other faiths in light of the missio Dei. (iii) In order to identify and examine the nature and current practices and
challenges of the selected churches with regard to mission, semi-structured interviews (face-to-face) (Kvale, 1996:97) were conducted and self-administered interview questionnaires on mission to Muslims were served to the leadership, membership and followership of each church.
(iv) In order to identify and propose a viable model, empirical findings from interviews and the information gathered from questionnaires were evaluated and conclusions drawn appropriately.
1.7.2 Population and sampling techniques
Sampling is the process through which decisions are made regarding what and how to sample. A non-probability purposeful sampling (Dahlgren, et al. 2004:14-16) was used to obtain a sample of informants that helped in gathering information based on how the five select churches have been doing mission to Muslims in Eldoret, Kenya.
The target population for the study was drawn from the five evangelical churches with a total of 238 respondents, 15 member groups and 34 focus groups. The distribution was as follows: (i) The Reformed Church of East Africa (RCEA), 3 church member groups consisting of 7 focus groups were interviewed; (ii) The African Inland Fellowship Church (AIFC), 3 member church groups with 9 focus groups were interviewed; (iii) The Anglican Church of Kenya - Huruma (ACK), 3 member church groups with 8 focus groups took part in the study; (iv) The Presbyterian Church of East Africa (PCEA), 3 member church groups with 5 focus groups were involved; (v)
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The Faith Baptist Church Eldoret (FBC), 3 member church groups with 6 focus groups were involved. Table 1 below schematically illustrates the participation by denomination.
Table 1: Distribution of respondents by denomination
Denomination Frequency Percentage
AIFC 45 18.5 FBC 37 15.5 ACK 65 27.3 PCEA 35 14.7 RCEA 56 23.5 Total 238 100.0
The respondents in table 1 above were randomly selected from an approximate equal cross-section of the church hierarchy that engages in evangelical theology, and the undertaking of inter-cultural mission in Eldoret. The variation in numbers was due to difference in the sizes of the five churches vis–a-vis church growth and mission over the last fifteen years. Face-to-face interviews were appropriate where a small number of participants were interviewed (Gillham, 2000:11). Moreover, the criterion for selection was random with a view to obtaining an almost equal cross-section of adult men, adult women, and teenage males and females in each church. This was done to obtain a balanced view of the work of evangelical theology, inter-cultural mission and the work of the Gospel in general.
1.7.3 Data collection procedure
The researcher conducted oral interviews in English that were voice-recorded. The principle of bracketing was applied to ensure that pre-understanding information did not influence the data. Bracketing involves the researcher holding back ideas, presumptions, and personal understanding when listening to, interacting with, and reflecting on the stories of informants (Moustakas, 1994, Cited in Creswell, 2007:11-13), to avoid influencing the description of the phenomenon under study. Furthermore, for the enhancement of reliability, field notes were recorded in a diary. The researcher monitored the voice-recording and took notes whenever there was a technical problem.
Colaizzi‘s (1978:726-735) data analysis method guided the assessment of qualitative data. The assessment started with listening to the voice recordings,
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reading and re-reading of the informant‘s experience descriptions, and extracting important statements from the description. Thereafter, the researcher formulated the meaning derived from these statements. Furthermore, informants‘ statements were divided into meaning units, which were condensed into more abstract forms of text that created codes, categories, and themes. To validate the informants‘ experiences, the findings were taken back to most of the informants to see how it compared to their experiences. Finally, changes obtained from informants were incorporated into the final description. The bracketing principal was observed throughout so as to ensure that the trustworthiness of the findings is guaranteed. The quantitative data analysis was conducted using a statistical produce and service solutions (SPSS) computer programme (latest version). In general, descriptive and inferential statistics were employed. Reliability analysis was done to determine Cronbach‘s alpha value before creating an index.
1.7.4 Validity of the research instrument
Validity is the ability of an instrument to measure the variable that it is intended to measure (Elliston, 2011:57-59). It applies to both the design and the methods of the research. Validity in data collection means that the findings truly represent the phenomenon measured. It is the degree to which a test measures what it is supposed to measure. Valid claims are arguably solid claims. Elliston (2011:56) reiterates that validity refers to asking the right questions, securing the right information and making appropriate applications.
The interview guide designed to tap information from the respondents was validated by relevant personnel from the department of post-graduate studies of the North West University, Potchefstroom campus. The tool was content and face validated to ensure that the items presented to the respondents were able to collect the required data to answer the objectives of the study.
1.7.5 Reliability of the research instrument
Reliability refers to the consistency, stability, and repeatability of a data collection instrument, with consistent results if repeated over time or used by two different investigators. It concerns the extent to which the instrument yields the same results on repeated trials or the tendency towards consistency found in repeated measurements (Elliston, 2011:62).
To test the reliability of the instrument a pilot study was conducted among two groups from other evangelical churches in Eldoret, Kenya that did not take part in the actual survey (Elliston, 2011:63). This population was randomly picked across all the
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institutions under study. The collected data was transcribed and interpreted to ascertain the reliability of the instrument. After two weeks the same tool was administered and the results of the two tests were analysed to ensure that responses were coherent and produced the same information.
1.8 CHAPTER OUTLINE Chapter One: Introduction
Chapter Two: Biblical perspective of the mission of the Church to people of other faiths in light of the missio Dei
Chapter Three: Theological perspective of the mission of the Church to people of other faiths in light of the missio Dei
Chapter Four: The nature and current trends regarding the mission to Muslims in Eldoret, Kenya
Chapter Five: A viable model Chapter Six: Conclusion
Table 2: Schematic presentation of the correlation between chapters 2, 3 and 5
Problem statement Aim and Objectives Methodology
The main research question of this study is: How and to what extent may the selected evangelical Churches effectively advance and maintain the Missio Dei among Muslims in Eldoret, Kenya?
The main aim of this study is to critically examine evangelical mission to Muslims in the light of missio Dei in Eldoret, Kenya and to propose a viable model for effective mission.
This missiological study is undertaken from within the evangelical tradition.
What is the Biblical perspective of the mission of the church to people of other faiths in light of the missio Dei?
To establish the Biblical perspective of the mission of the church to people of other faiths in light of the missio Dei.
In order to establish a Biblical perspective on mission of the church to people of other faiths in light of the missio Dei, an exegetical study of selected passages in Scripture will be undertaken according to
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the ‗grammatico-historical method‘ (Bartholomew, et al. 2003), as well as a review of the relevant literature.
What is the Theological perspective of mission of the church to people of other faiths in light of the missio Dei?
To study and outline the Theological perspective of mission of the church to people of other faiths in light of the missio Dei.
Literature review will be done to study and outline
the Theological
perspective of mission of the church to people of other faiths in light of the missio Dei.
What is the nature and emerging trends with regard to the mission of the selected evangelical churches to Muslims in Eldoret, Kenya in light of the missio Dei?
To study and outline the nature and emerging trends with regard to the mission of the selected evangelical churches to Muslims in Eldoret, Kenya in light of the missio Dei.
In order to identify and examine the nature and current practices and challenges of select churches with regard to mission, semi-structured interviews (face-to-face) (Kvale, 1996:97) will be conducted and self-administered interview questionnaires served on the leadership, membership and followership of each church on mission to Muslims.
What viable model can the selected evangelical churches adopt to advance missio Dei effectively in Eldoret, Kenya?
To propose a viable model that can be adopted by the selected evangelical churches to advance missio Dei effectively in Eldoret, Kenya.
In order to identify and propose a viable model, empirical findings from interviews and the information gathered from questionnaires will be evaluated and conclusions drawn as appropriate.
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CHAPTER TWO
MISSION TO PEOPLE OF OTHER FAITHS IN LIGHT OF THE MISSIO DEI: A BIBLICAL PERSPECTIVE
‗Our mandate for world evangelization is the whole Bible…It is to be found in the creation of God… in the promises of God…
in the Christ of God…in the Spirit of God and in the church of God…‘11
. 2.1 Introduction
Mission to people of other faiths is a concept embedded in the entire Bible. By examining the various ways and principles that characterise mission in the Bible, this chapter discusses the subject for the purpose of placing mission in its appropriate context in the study. It is within such a context that the varying views regarding mission of the church to people of other faiths may be understood, assessed and appreciated. The Old Testament (OT) perspective is fundamental in establishing both the history and content of redemption and glorification―the fulfilment of which is realised in the New Testament (NT). This chapter is divided into five sections. The first introduces the chapter as a whole; section two discusses the concept of missio Dei and places it in an appropriate context in the Bible. The third and fourth sections deal with the perspectives of the Bible regarding the mission of the church and mission to people of other faiths in light of the missio Dei respectively. Section five concludes the chapter.
2.2 CONTEXTUALISING MISSIO DEI
The concept of missio Dei (God‘s mission) underpins all the teachings of the Bible as far as church mission to people of other faiths is concerned. Historically, mission signifies the deliberate attempt of individuals, groups, and churches to evangelize non–Christian societies. Mission groups work by acting in a Christ–like way towards strangers or people living beyond their boundaries, whether religious, cultural, social or other. As a result Warneck (1987:1) defines mission as evangelism to build the church in a non–Christian world. McGvran (1983:26) looks at mission as carrying the Gospel across cultures, especially to people of other faiths who owe no allegiance to Jesus Christ. In other words, engaging people of other faiths or undertaking church mission is understood in terms of the missio Dei. Appreciating the role of the missio Dei in this way implies acknowledging the purpose for which the earth and all therein
11 John Stott, ‘The Bible in World Evangelization’, in Perspectives on the World Christian
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is given by God. Wright (2006:399) says that Yahweh, the God of Israel, owns the whole universe. The Psalmist agrees, ‗the earth is the Lord‘s and everything in it, the world and all who live in it‘ (Psalms 24:1)
It is thus tenable to assert that since God is behind ‗all,‘ then His missio Dei operates within the sphere of ‗all‘ i.e. its context includes all that God created. ‗All‘ signifies the whole of creation, time and humanity within its scope. This is a universal claim that defines the story of the whole world as a public truth (Wright, 2006:54-55). To embrace this truth is to embrace a meta-narrative, a grand narrative that offers a creational beginning of all things, an interpretation of the meaning of the cosmic history in between, and an end with a renewed creation story. It is within this hermeneutical principle that the context of missio Dei is set.
2.2.1 Defining missio Dei
From the statement and claim above, it is plausible to define missio Dei as God‘s purposes in and out of His creation. However, since the church is involved in this missio Dei and there is the important aspect of people of other faiths, the question to ask is what the relationship between God‘s missio Dei, God‘s Church (encompassing God‘s faithful people) and the world (encompassing people of other faiths) entails? Bosch‘s balanced definition comes in handy in providing answers for these vital questions. In his delivery, Bosch (2009:390-393) sees mission as primarily an attribute of God as opposed to being primarily an activity of the church. God is a missionary God and so mission is a movement from God to the world whereby the Son and the Spirit through the Father owns mission in their triune nature. As an instrument, the church is included in this mission so that her participation in the movement of God presents God‘s love towards the people.
This definition of missio Dei resonates in Wright (2006:22-23), who recaps that if mission should be biblically informed and validated, then its meaning should include the church‘s committed participation as God‘s people, at God‘s invitation and command, in God‘s own mission within the history of God‘s world for the redemption of God‘s creation. Wright also differentiates between God‘s role and that of the Church. God is the owner of mission whilst the Church is a participant upon invitation and command of God. Moreover, the fact that Wright (2006:23) mentions the purpose of God‘s mission as redemption of God‘s creation fits well with Bosch‘s (2009:390) rendition that the church is an instrument of God‘s love in the world.
16 2.2.2 The Old Testament on missio Dei
In order to establish the role of the missio Dei in both the OT and the NT, one has to ask whether the definition offered above fits within the constraints of these two testaments. This means that one has to first establish God‘s attributes of missio Dei and then the church‘s.
According to Kaiser Jr. (2000:11), mission (missio Dei) points to a central action: the act of being sent with a commission to carry out the will of a superior, in this case God. Here, God is the one who is both acting and being acted upon. The fact that God is the sent one links the OT with the NT. Within God‘s action is His undeniable character that not only demonstrates the will to be sent, i.e. in the person of Christ, but also to engage other agents in the sending. God engages various persons and offices (e.g. patriarchs and prophets) to undertake different errands in the OT. In Genesis 12:1-3, Abraham was called upon to go to a place unknown to him, then Moses and Aaron were sent by God to deliver His people, Israel, from bondage (Exodus 3:10-15; Deuteronomy 34:11; I Samuel 12:8; Psalms 105:26). The prophets Isaiah, Ezekiel and Jeremiah were among those sent by God to deliver His message to His people (Isaiah 55:11, 6:8; Jeremiah 14:14, 7:25, 25:4; Ezekiel 3:5-6). Since God‘s missio Dei in the OT involves both God and the Church, it is necessary to understand the way in which mission is undertaken. The Old Testament is both the foundation of the church‘s mission to people of other faiths in light of the missio Dei and a revelation of God‘s plan of redemption for humanity from creation in Genesis to recreation in Revelation. This is because when the story of creation unfolds in Genesis, God‘s mission begins. In a dramatic way, the story of redemption soon follows, with man being commanded to fill and subdue the earth (Genesis 1:28). Moreover, Adam and Eve had to continue God‘s creation by bringing forth generations that would make people of many nations. By commanding them to be fruitful, God was creating a world of nations. Due to disobedience to God‘s laws, the two succumbed to temptation by Satan at the Garden of Eden. As a result, sin separated man from God. After the fall, God did not abandon man. Being missionary in nature, (Stott, 2002:9) God chose one nation, the Nation of Israel, to bless the other nations. This was to fulfil the prophecies of re-creation of nations in Revelation (21:1-3, 22:2).
17 2.2.2.1 God‟s missio Dei defined in the OT
In the OT, mission is central to both theology and missiology (Wright, 2010:35-47)12. Attempting to define mission is therefore crucial. It is crucial both to the understanding of biblical theology and mission, which is seen as the mother of all theology (Bevans B. et al, 2004:1). However, defining mission in the OT is problematic and an insurmountable task. Furthermore, it can be argued that mission in the Old Testament has been in existence as long as God Himself has been in existence (Jr. Kaiser, 2002:10). Hence, avoiding the Old Testament mission is equivalent to avoiding God Himself in mission. Doing that would be in itself suicidal, because without God‘s self-revelation in the OT, one risks diminishing God‘s love, making it appear smaller than it really is (Denver, 2006:19). Reflecting on these arguments, several ideas arise.
First, mission in the OT, just like in the NT, is about missio Dei (Bosch, 2002:59). This means that God is sending Himself to redeem the world. As a missionary (Aagaard, 1974:421), God is the actor both in the sending and in the saving (Moltmann, 1977:64). He determines the times, model and objects of His mission (Jr. Willis and Blackaby, 2002:55). Also, He decides whom to engage in His mission, for example Israel as a nation in the OT and the Church in the NT (1Peter 2:9). God in mission is God in His triune nature13. It is God the father sending God the Son; God the father and God the son sending God the Holy Spirit; (Newbigin, 1978:20-31), and God the Father, the Son, and the Holy Spirit sending the Church into the world (Bosch, 2009:390). Stott (2002:3) concludes that Christians must understand the ground on which the Christian mission rests. This is because with the world‘s existing opposition towards the Christian missionary enterprise, obedience to a God of mission is a must.
Second, mission in the OT is about God‘s message. Contrary to the perceptions of many people that the OT does not have a missionary message or vision (Jr. Kaiser, 2002:10), a study of biblical theology presents a message about God‘s self-revelation to human beings for the purposes of redemption. For this
12 Wright’s definition of mission encapsulates what he refers to as world mission and the Bible
story. According to him, mission does not begin with the Great Commission, rather it concerns a whole story as narrated in the Scripture; of one who gave the commission, of a people with whom the commission was given, of a Messiah who came to accomplish the mission and of the whole world as the arena of the mission. This is what Wright calls a biblical theology for life and the mission of God’s people.
13 The concept of missio Dei has become influential and enduring according to its proponents.
This is because unless Christian mission is understood as participating in the mission of God, i.e. being derived from His own very nature, the triune nature, one risks undertaking in a mission that is otherwise not biblically sound (Lalsangkima Pachua in International Review of mission: Vol. LXXXIX No. 355 page 543).
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reason, Stott (2002:3) rightly observes that God reveals His will in the Bible. Consequently, this happens through the interpretation of the events and experiences written down in the Scriptures (Hafemann and House, 2007:17). This message is embedded in His living word, the Bible. The Bible comprises two testaments, i.e. the OT and the NT. The OT message provides a background to the NT message, which is a fulfilment of the OT message (Verkuyul, 2002:27). Without the OT message, there can never be the NT message (Dever, 2006:19), hence without the OT mission, there can never be the NT mission. Rightly put, ―without the Bible, world evangelization would not only be impossible, but actually inconceivable‖ (Stott, 2002:21).
Third, the OT mission concerns God‘s people (Exodus 19:5-9). God‘s people are drawn from the whole world (Exodus 6:7), wherever God placed them (Exodus 3:7-10). Without God, these people would not be in the world (Leviticus 26:12). They exist in the world for a purpose given by God Himself, i.e. to be royals and priests (1 Peter 2:9). They are God‘s people because God created them in His own image and after His own likeness (Genesis 1:26-28). The image of God in them mandates them to glorify Him (Hawthorne, 2002:34). When they do so, they obey His commands and hence become His people (Pate et al. 2004:23 cf. 3 John 4-6). This new identity is important because it gives them a direct link to His abode and glory without which they lack a personal fellowship with God (Jr. Willis and Blackaby, 2002:55). It is because of this fellowship that God engages His people in His mission (Hawthorne, 2002:35). Because they are His people, they must then participate in the priesthood and be agents of blessings to all nations of the earth (Jr. Kaiser, 2002:14) (cf. Exodus 19). Again, this spells the reason why God created them purposely for His intentions to worship Him and to continue His creation.
Fourth, mission in the OT takes cognizance of the attributes of God. First, God is the creator of the heavens and earth and all there in (Genesis 1:1). Second, He created man in His own image and after His own likeness (Genesis 1:26-27). God created human beings to rule over creation and also to continue His creation (Genesis 1:28). To continue in God‘s creation is to be engaged in His mission (Coggins, 2001:24). This is why the promise to procreate is repeated three times in the book of Genesis alone as a reminder of God‘s love, justice and forgiveness to the generations of the world (Genesis 3:15, 9:27 and 12:3). Third, God is a judge. His judgements are evident in His actions after the fall and throughout the entire Bible (Genesis 3:15, Revelation 20:11-14). In Psalms 7:11, God is presented as a righteous judge who expresses His wrath every day. This includes the end when He shall bring sin to an end. Judgement will begin with God‘s children (1 Peter 4,
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Jeremiah 25) and then to the rest of the people symbolized by the Babylonians (2 Thessalonians 1:8 cf Jeremiah 25:29). Fourth, God is a loving God. He demonstrates His love by forgiving and providing the forgiveness of sin and also by sending His son to come and die for the world (John 3:16). The love of God is central to intercultural mission, both in the OT and the NT. This is the most important component of God‘s missio Dei as far as His attributes go.
In the OT, God‘s actions of love are seen when He calls Abraham, covenants with him and fulfils that covenant. In the NT, God demonstrates His love in the cross when Christ dies (John 3:16). The life, death and resurrection of Jesus provide a climax to God‘s saving grace to a fallen world. This act of saving grace demonstrated by such a great love presents God as a just God. In the cross, justice and mercy kissed each other and hence by His death, Christ conquered the world and the devil to become a King and a judge. The Bible describes Him as an eternal King (Psalms 10:16), a Prince of peace, Lord of Lords (Isaiah 9:6). His kingdom begins right from creation in Genesis to the end in Revelations when He re-creates the heavens and earth. As a King, God is sovereign. His sovereignty presents a proper view of His everlasting kingdom (Ellisen, 2002:17). Therefore, mission in the OT is about an eternal kingdom presented in the NT as a new beginning and a new covenant (Grant and Wilson, 2005:100).
2.2.2.2 God‟s approach to His missio Dei in the Old Testament
The way God approaches mission in the OT presents Him as the author of mission (Bosch 2009:392). This is evidenced by the way He relates with His people, Israel, and how He deals with the people of other nations. At creation, man was endowed with with the ability to worship and serve God in truth and spirit (Genesis 1:26-28John 4:24). Worship provided mankind with an opportunity to know God and His creation. The knowledge of God enabled man to understand God‘s character. That character was mainly embedded in God‘s commandments. Knowing God therefore created an obligation upon man to obey God‘s commandments. Hence, knowing God is an essential tool of succeeding in mission.
Created in God‟s image to serve God‟s purpose
Goldsworthy (1991:29) reiterates that God makes Himself known to people. This knowledge of God comes when people study the word of God i.e., when they participate in His theology. God reveals Himself to people by letting them know and understand His will. This explains why God called Abraham and revealed Himself to Moses in the wilderness. It also affirms God‘s action when dealing with His people,
